Parshas Ki Sisa-Parah 5780/March 13, 2020 Volume 2, Issue 11

Kiddush in Shul on Friday Night Rabbi Chaim Yeshia Freeman What is the source for reciting kiddush in shul on Friday night? What is the proper procedure for this recitation?

Source for the custom: There is a custom in many kuddush, it is considered kiddush in the place of the meal, as communities that kiddush is recited on Friday night in shul one’s intent connects the kiddush to the meal. This approach at the end of services. There is a great deal of discussion is based upon a passage in the Talmud Yerushalmi (Brachos regarding the reason behind this custom. This article will 6:6) which states that if one desires to eat in the sukkah on explore some of these sources and attempt to explain the Shemini Atzeres, he can make kiddush in his home and go origins of this custom. up to the sukkah located on the roof to eat the meal. This The Gemara (Pesachim 100b-101a) cites a dispute between ruling indicates that intent to eat elsewhere can connect the Rav and Shmuel regarding people who recite kiddush in shul. kiddush to the meal. Rav says that they have not discharged their obligation to The Rosh disagrees with Rabbeinu Nissim. He argues that recite a new blessing over the wine they will drink at home, the aforementioned Gemara in Pesachim is at odds with but they have fulfilled thekiddush obligation. Shmuel, on the this Yerushalmi, for it questions the purpose of kiddush in other hand, argues that they have not fulfilled the kiddush shul according to Shmuel. If Rabbeinu Nissim is correct, obligation, either. The Gemara asks, according to Rav, why this should not be a question, as one can fulfill thekiddush does the one who made kiddush in shul repeat it at home? obligation in shul as long as he has specific intent to eat The Gemara answers that it is in order to discharge the elsewhere. Furthermore, continues the Rosh, even according kiddush obligation of the members of his family. to the Yerushalmi specific intent will only connect the The Gemara asks another question: According to Shmuel, kiddush to the meal if the meal is eaten in the same house, who rules one cannot fulfill hiskiddush obligation in shul, as in the case of the sukkah, which is located upon the roof why is kiddush recited in shul? The Gemara answers that its of the house. However, if one is planning on eating the meal purpose is to discharge the kiddush obligation of guests who in a totally separate location, this leniency would not apply. eat and sleep in shul. The Gemara concludes that Shmuel’s Therefore, if one makes kiddush in shul with specific intent opinion is consistent with his reasoning elsewhere, for to eat at home, the leniency of the Yerushalmi would not Shmuel rules that kiddush is only valid when it is recited apply. bimakom se’udah, in the location of one’s meal. The second approach is that of Rabbeinu Yonah, also cited Tosafos (ibid. s.v. yidei kiddush) write that the halacha by the Rosh (ibid.). Rabbeinu Yonah explains that the follows Shmuel. Tosafos therefore rule that kiddush should requirement to recite kiddush in the place that one eats is a only be recited in shul when there are guests eating in the Rabbinic obligation, but on a Torah level this is not required. shul who need to hear kiddush; otherwise, the kiddush is a Since there are people who do not know how to make kiddush blessing in vain. This is also the view of the Rosh (Pesachim in their homes, the custom was to recite kiddush in shul to 10:5) and his son Rabbi Yaakov, author of the Tur (Orach allow people the opportunity to fulfillkiddush on a diOrayso Chaim 269:1). (Torah) level by listening to this kiddush, even though it is lacking the Rabbinic requirement of makom se’udah. However, there are five approaches found in the Rishonim to validate this custom even when guests are not eating in The Rosh argues with Rabbeinu Yonah. He writes that the the shul. statement that kiddush must be recited in bimakom se’udah implies that one has not fulfilled his obligation at all, even on The first approach is from Rabbeinu Nissim (Megillas Starim) a Torah level. This is because Chazal have the ability to dictate cited in the Rosh (ibid.). Rabbeinu Nissim explains that if one the way a mitzvah should be performed, and have the ability has specific intent to eat in a different location when reciting to lack one’s fulfillment of a mitzvah, even on adiOrayso level, when the Rabbinic conditions are not met. The Rosh was instituted to fulfill the principle ofberov am hadras further points out that the approach of Rabbeinu Yonah, like melech, “in a large crowd the King is glorified;” reciting that of Rabbeinu Nissim, is at odds with the aforementioned kiddush publicly in shul thus glorifies G-d. The Shu”t Min Gemara in Pesachim which questions the need to recite Hashamayim continues that it was also instituted to teach kiddush in shul according to Shmuel. According to Rabbeinu people how to recite kiddush properly1. Yonah, this should not be a question, as kiddush is recited for The Shu”t Hisorerus Teshuva (1:124) points out that those who would otherwise be unable to fulfill the mitzvah the Ohr Zarua’s approach seems to be at odds with the of kiddush on their own. aforementioned Gemara in Pesachim, (much like the The third approach is that of the Ran (Pesachimdapei HaRif approaches of Rabbeinu Nissim and Rabbeinu Yonah). The 19b s.v. la’afukei). He explains that the enactments of Chazal Gemara questions the purpose of kiddush in shul according are absolute, even if their original reasoning does not apply. to Shmuel, but according to the Ohr Zarua, it has a clear Kiddush in shul was enacted for guests who are eating in shul, purpose. but the enactment to recite it applies even when there is no The Practical Halacha:The Shulchan Aruch (Orach Chaim such need. The Ran cites another example of an enactment 269:1) says that some have a custom to recite kiddush in that applies despite the absence of the original cause: The shul on Friday night. The Shulchan Aruch concludes that Magen Avos prayer, recited Friday night at the end of ma’ariv, it is preferable not to do so, and that the custom in Eretz was enacted during an era when ma’ariv was usually recited Yisrael is also not to recite it. However, the Magen Avraham in the fields. This extra prayer was meant to prolong the (ibid.:3) writes that people should make kiddush in shul, as service to allow time for everyone to complete their prayers the custom was established by great Torah authorities. before the bulk of the congregation would depart and leave those not yet finished alone in the fields at night. This issue The Mishna Berura (273:30) points out that if one intends has not been relevant for many centuries, yet Magen Avos to fulfill his obligation by listening to the kiddush in shul is still recited. The Bach (Orach Chaim 269:1 s.v.vekashya ) (such as where he is indeed eating in shul), he must tell the disputes this proof, since the bracha of Magen Avos was an person reciting it to have him in mind for the fulfillment original Rabbinic enactment, and the Sages enacted it for all of the obligation. The Sha’ar Hatzion (ibid.:34) explains that situations. Kiddush, however, is a diOrayso obligation, and this is because nowadays, kiddush is only recited as a custom it became customary to recite it in shul, but there was no and not to discharge any obligations. specific Rabbinic enactment. The Shulchan Aruch (ibid.) rules that the wine or grape juice The fourth approach is from the Sar Mekutzi (Rabbi Moshe of this kiddush is drunk by a minor (Shulchan Aruch ibid.). of Coucy), cited in the Mordechai (Pesachim pg. 35a s.v. The Rema (ibid.) rules that it must be recited standing, even kikulei). He explains that although kiddush must be recited if one normally sits for kiddush. The Mishna Berura (ibid.:6) in the place that the meal will be eaten, nevertheless, one cites the Kol Bo that everyone in the congregation should may drink from the kiddush wine even though the kiddush stand, as well, and this spiritually provides a benefit for one’s was not recited in the place where the meal will be eaten. feet. This implies thatkiddush not recited bimakom se’udah is In conclusion, reciting kiddush in shul on Friday night is an not an invalid kiddush. Rather, it is a requirement that the ancient custom. Despite the somewhat unclear origins of Shabbos meal must be preceded by kiddush. There is thus this custom, there is firm basis for those congregations that no issue with reciting kiddush in shul, and one would recite continue to observe its practice. it again before the meal. However, this opinion is unique 1 Shu”t Min Hashamyim (lit., Responsa from Heaven) is a among the Rishonim, and the other Rishonim who do not compendium of answers to questions posed by Rabbi Yaakov offer this solution seem to rule that akiddush not recited of Corveil (12th-century France) to Heaven in his dreams. Rabbi bimakom se’udah is invalid. Ovadia Yosef (Yabia Omer 1:15) points out that although Heavenly The fifth approach is from the Ohr Zarua (1:752[9]). rulings do not normally play a role in the halachic process (see He explains that this kiddush was instituted as a public Bava Metziah 59b), nevertheless, since there are many opinions declaration of Shabbos. A similar approach is found in the that validate the custom of kiddush in shul on Friday night, we Shu”t Min Hashamayim (25), where it says that this kiddush may say that there is siyata dishmaya, Heavenly assistance, to further bolster the custom. Points to Ponder: If no minor is present to drink the wine, how much wine must be drunk by the person making kiddush? How old must the minor drinking the kiddush wine be?